Documente Academic
Documente Profesional
Documente Cultură
No.15 & 16
August 2002
ACKNOWLEDGEMENTS
All quotations and photographs of the Mother and Sri Aurobindo are
copyright of the Sri Aurobindo Ashram Trust, Pondicherry, reproduced here
with acknowledgements and thanks to the Trustees. We are particularly
grateful for permission use the word Invocation in Sri Aurobindos
handwriting as our banner.
Edited by Shraddhavan for Savitri Bhavan, Auroville
Design by Prisma, Auroville
Printed at Southern Offset Printers, Chennai
CONTENTS
The World of Falsehood
by Huta
14
38
64
Happily there are very few people like that - who deny the
Truth and choose Falsehood.
There are of course numbers of people who have good
will, good purpose, good aspiration and the rest; but in spite
of all that, they still live in Falsehood because they have not
the strength to fight for the Truth. And if you let yourself go
without reacting with a constant vigilance you are bound to
live in Falsehood because this world is a world of Falsehood.
When souls come upon earth by accepting the sorrows,
miseries and troubles of the world - it is because they want to
conquer Falsehood and help in the Victory of the Truth - I call
them heroic souls.
For those who leave aside their mental, vital and physical
and live only in the Bliss, there is no struggle and pain, because
their beings are untouched, undisturbed, and they remain as
they are. But the souls who came upon earth to fight face to
face with Falsehood are truly heroic souls, and the Supreme
Love is there with them. They set a concrete example for the
world.
Another important thing to be remembered is that one
must have an unshaken faith in the Lord. The Flame of
6
Faith must be kept burning and it must grow and spread its
light widely to replace the falsehood, because it is the Light
of the Truth.
Why should you get disturbed? You must leave everything
to the Lord. It is He who knows - and not only knows but
sees and looks after everything, arranges everything - it
is His responsibility and not the responsibility of human
beings. The more you get disturbed and upset by falsehood,
the more will it come under various forms and take a quick
chance to enter your consciousness, heart and brain and
make you miserable. Here, the body and the true
consciousness are not separated, so naturally the body too
suffers from Falsehood. But you must try constantly to
ignore the Falsehood by remembering the Lords Love only.
Whatever thing may happen to you, dont get upset - just
pray to the Lord.
*
In answer to my letter dated 26.11.72 the Mother wrote :
Before dying falsehood rises in full swing.
Still people understand only the lesson of catastrophe.
Will it have to come before they open their eyes to the truth?
I ask an effort from all so that it has not to be.
It is only the Truth that can save us; truth in words,
truth in action, truth in will, truth in feelings.
It is a choice between serving the Truth or being
destroyed.
Here are Sri Aurobindos encouraging words:
It is quite true that falsehood reigns in this world, that is
the reason why these difficulties manifest. But you have not
to allow yourself to be shaken. You must remain calm and
strong and go straight, using the power of Truth and the
Divine Force supporting you to overcome difficulties and
set straight what has been made crooked by the falsehood.
7
Hutas record of the Mothers talk of 20.1.64, with the Mothers corrections
The Falsehood has numerous various aspects. They assume masks of Truth.
They are like a chameleon - changing colours to suit and serve their own
purpose. The hostile forces, in order to fulfil their blatant mission in the
world, make some human beings their instruments and work through them
or they work by themselves. These instruments, in fact, are responding to
these lower forces, they are influenced and readily obey their commands.
These people are as the Mother explained to me in her talk:
The last one is the most dangerous of all. People who are
aware of the Truth but refuse to recognise it and deliberately
choose the Falsehood. They have a kind of hate for the Truth
and reject it violently.
These very people use their tyranny, money-power, mischief, pride,
dominating influence, and try desperately to prevent the true aspirants from
reaching their Supreme Goal: the Divine. They are great schemers. These
nasty forces want to destroy the true being physically, mentally,
psychologically, morally and spiritually, even financially. They take
perverted joy in harassing, torturing, brainwashing and ruining the true
people. These hostile instruments cannot possibly tolerate anybodys
happiness, peace and progress.
Nonetheless, the Divine too has His own instruments who are helpful
and full of goodwill.
Sri Aurobindo has written about the nature of hostile Forces:
It is a fact always known to all yogis and occultists since the
beginning of time, in Europe and Africa as in India, that
wherever yoga or Yajna is done, there the hostile Forces gather
together to stop it by any means. It is known that there is a
lower nature and a higher spiritual nature - it is known that
they pull different ways and the lower is strongest at first and
the higher afterwards. It is known that the hostile Forces take
advantage of the movements of the lower nature and try to
spoil through them, smash or retard the siddhi
(SABCL 24 : 1731)
*
It was Monday 27th July 1964. Always after the Savitri work the Mother
revealed to me one thing or another. On this day, after our work she went
into a deep trance. When she awoke she said solemnly:
Child, Durga always chases the devils who are in thousands.
She does not kill them because they cannot be killed.
When Durga fights them they run here and there to find a
hiding place. Whenever human beings keep the doors of their
consciousness open, the devils without losing a moment enter
and start their mischief. I tell you, never keep the door open
because it is dangerous to welcome these nasty forces.
You must remember that human beings and the world
are One. The whole One cannot be transformed - it takes
time. Nevertheless, the individual can progress and can be
freed if you do not listen and let the adverse forces into
your consciousness.
If you shut the door of your being to the Falsehood and
cling only to the Truth, you are free and happy.
Remember, the Lord is stronger than these forces.
10
There is no end to her teaching. I have experienced that whenever she said
something, she at the same time gave her Force to realise her truthful, brilliant
teaching.
The Mother sent me a card illustrating Durga. Her hopeful words on the
card were:
Durga - She will fight until there are no more anti-divine forces
upon earth.
*
Sri Aurobindo has stated aptly in Savitri Book One, Canto Two:
A grey tribunal of the Ignorance,
An Inquisition of the priests of Night
In judgment sit on the adventurer soul,
And the dual tables and the Karmic norm
Restrain the Titan in us and the God:
Pain with its lash, joy with its silver bribe
Guard the Wheels circling immobility.
A bond is put on the high-climbing mind,
A seal on the too large wide-open heart;
(p. 18)
On 6th November 1961 I saw the Mother in her room for our Savitri work.
After the work, I requested her to make me understand the following Message
given by her:
The world is full of pitiable miseries. But of all beings those
are the most to be pitied who are so small and so weak that
they cannot avoid being nasty.
Her explanation was:
Child, when I was one with the Supreme the Pity came to
me because there are innumerable beings upon earth who
do not understand anything; they even know nothing about
the Divine. They are full of ignorance and mischief, they
are very small and cannot resist being nasty. They do not
know what they are doing and why they are doing it. They
are what they are.
But I want these small beings to be transformed
completely in order to become divine beings. I want
perfection for everyone.
12
Huta D. Hindocha
14
had raised were answered. This process seems to have helped the God of
Death to realise who he really is.
Savitri, the incarnation of the Divine Mother, does not fight to vanquish
and destroy anybody; the Mother is intent on transforming all those who
misunderstand the whole project of earthly evolution and strive to slow
down its onward progress or to reverse it. The God of Death seems to be
doing his best to put a stop to the progress of evolution. First he comes as
the Dark Night and tries to intimidate Savitri, and when that fails he takes
on various intellectual positions and argues against the feasibility and the
reasonableness of her enterprise, which is to enable man to throw off the
yoke of ignorance and death. It is not always clear what role the intellect
plays in human affairs; it is meant to guide man but often ends up by
confusing him. The God of Death raises many, many confusing questions,
and Savitri answers them all. As we have seen, the God of Death never tells
a lie, the God of Death always deals in truths, but in half-truths. Savitri
completes each half-truth that the God of Death puts forward. In this way,
one by one various questions are raised, and Savitri answers all of them.
Finally, when the God of Death has no questions left to ask, he says, You
have the Wisdom, you have the Knowledge. But do you have the Power to
bring in the new Consciousness, the new Light that you want to bring?
In reply, Savitri removes her veil so that the Supreme Divine Mother
that she really is stands before the God of Death. A powerful radiance
emanates from Savitri and surrounds the God of Death. This is the part of
the text that we read last time. The important thing is that when this happens,
at this great moment of triumph, Savitri addresses the God of Death and
says:
I hail thee, almighty and victorious Death,
Thou grandiose Darkness of the Infinite.
(p. 666)
This is the moment of defeat for the God of Death, and yet Savitri hails
him as
almighty and victorious Death,
Thou grandiose Darkness of the Infinite.
16
She says, You have been reminding man all the time of his poignant need
for immortality. If we have now reached this stage as Savitri has reached,
it is because of Deaths proddings. So you have fulfilled the purpose of
your being here, which is to drive man, goad him onward on the path of
immortality, and you have brought us here to do this, and in the process you
have made yourself redundant as it were. Therefore we hail you and declare
you victorious.
But The God of Death is not yet conquered, he is only defeated. And
therefore although his form disintegrates, something of his spirit still remains,
so that at the end of that canto we are told that:
Satyavan and Savitri were alone
But neither stirred: between those figures rose
A mute invisible and translucent wall.
(p. 668)
There was an invisible translucent wall and Savitri and Satyavan were not
entirely alone. What this wall signifies, we will see later in Book Eleven.
Now we turn to Book Eleven, which has the phrase The Eternal Day in
its title. When we review Books IX and X we see that the God of Death
takes Savitri through three different regons, namely through the Darkness
or the region of the Eternal Night; then come the two Twilight zones. Now
we enter the fourth zone, that of the Eternal Day.
There are seven and a half to eight pages of exquisite poetry which
17
This is the kind of world, this is the kind of paradise or world of perfection
that has been described here over seven or eight pages and it is a gorgeous
description. It goes on:
Air seemed an ocean of felicity
Or the couch of the unknown spiritual rest,
A vast quiescence swallowing up all sound
Into a voicelessness of utter bliss;
Even Matter brought a close spiritual touch,
All thrilled with the immanence of one divine.
The lowest of these earths was still a heaven
Translating into the splendour of things divine
The beauty and brightness of terrestrial scenes...
(p. 672)
At the end of the section we feel that we are surrounded by this perfect
world, this paradise or heaven. But then begins a section which suddenly
gives a kind of shock. We had assumed at the close of Book X that the God
of Death had disintegrated and was gone. But then in the next section we
are told :
One whom her soul had faced as Death and Night
A sum of all sweetness gathered into his limbs
And blinded her heart to the beauty of the suns.
(p. 678)
Then he describes the second aspect which is called the Hiranyagarbha, the
master of subtle matter, Brahman manifested as the Creator, self-container :
In him shadows his form the Golden Child
Who in the Sun-capped Vast cradles his birth:
Hiranyagarbha, author of thoughts and dreams,
Who sees the invisible and hears the sounds
That never visited a mortal ear,
Discoverer of unthought realities
Truer to Truth than all we have ever known,
He is the leader on the inner roads;
A seer, he has entered the forbidden realms;
A magician with the omnipotent wand of thought,
He builds the secret uncreated worlds.
(p. 681)
Just now I only read out to you the description of these two aspects. There
are two more, but we do not have enough time to dwell on the other two
aspects. I will now proceed to give you some indication of what is happening
in this section.
We are in for a big surprise. The radiant figure, the four aspects of whose
being have been described in such glorious poetry, still is seen pursuing the
aim which the God of Death had pursued all the time, namely that of
20
He thus gives her an invitation to return to the blissful home of the Spirit.
But Savitri replies :
21
Just as I rejected your eternal Night, I also reject your everlasting Day
To me who turn not from thy terrestrial Way,
Give back the other self my nature asks.
(p. 685-86)
She says, I have not come here seeking either the bliss of paradise,
or the peace of nirvana, I have come here to take Satyavan back
with me to Earth. That is my one single purpose to take him back
with me.
And then Savitri explains why she wants to go back to earth. This is
something of a constant theme in all of Sri Aurobindos writings. Nobody
has to tell him that the earth is corrupt, that the world is imperfect; that
avatars have come and gone and yet the world does not seem to show any
marked improvement. If you take away suffering from one corner of the
world, it erupts in another corner, reduce it in one area of life, it increases in
another. If we had Hitler yesterday we have Osama Bin Laden today, we
have another name, another reason; economists, sociologists and politicians
can always offer a perfect analysis of why what happened had to happen.
None of them can predict it, none of them can stop it, they can only explain
it perfectly after these tragedies happen. This will go on and on and on, and
so this world is a terrible place, nothing happens, nothing improves here,
nothing gets better.
In several of his letters to Sri Aurobindo, Dilip Kumar Roy raised this
very issue: Why, when this world is in such a mess and has always been a
mess, why are you so much fascinated by this earth? What gives you such
faith in its future? Sri Aurobindos replies always followed the line which
Savitri now takes. Savitri replies:
22
23
You can go to heaven and dance the easy dances of the gods.
O fragrant are the lanes thy children walk
And lovely is the memory of their feet
Amid the wonder-flowers of Paradise:
A heavier tread is mine, a mightier touch.
There where the gods and demons battle in night
Or wrestle on the borders of the Sun,
Taught by the sweetness and the pain of life
To bear the uneven strenuous beat that throbs
Against the edge of some divinest hope,
To dare the impossible with these pangs of search,
In me the spirit of immortal love
Stretches its arms out to embrace mankind.
Too far thy heavens for me from suffering men.
Imperfect is the joy not shared by all.
(p. 686)
In this section we find again and again that there is a confrontation between
two perspectives. One is the perspective which has the weight of a long
Indian tradition, which says that getting out of life, freedom from
punarjanma, is the great goal of all spiritual endeavour. This business of
not coming back to birth has somehow become our highest aspiration. Let
me give you a small illustration of what I mean. A recent issue of the Bhavans
Journal has published an interview with Lata Mangeshkar. Lata Mangeshkar,
as you know, is a person who has given so much joy and delight to millions
of people of our generation and she has been doing it for so long. She was
asked, What is your highest aspiration? and she replied Not to come
back to birth again! Why does she say that, has she thought about it? No.
25
Wars produce heroes, freedom struggles produce heroes, some crisis in life
produces these great heroes. But once the freedom has come, once the war
is over, the same old corruption, the same old pettiness, the same old cupidity,
all come and settle down again in mans life. So mankind does not really get
any better, it remains always the same.
Only in an uplifting hour of stress
Men answer to the touch of greater things:
27
Well, the Being of Light then goes on to suggest the following line of action
to Savitri: You have only two choices, either to merge in the vacancy of
non-being, nirvana; or, you know who you are, you are the Supreme Mother
who has incarnated on earth, why do you not withdraw yourself into your
original status? In other words, in either case, take yourself away from the
earth-scene, give up the great ideal you have been pursuing. This is what the
God of Death now converted into the Being of Light still keeps telling her.
Savitri, as you know, does not accept any of these things and finally she says:
In vain thou tempst with solitary bliss
Two spirits saved out of a suffering world;
My soul and his indissolubly linked
In the one task for which our lives were born,
What is it we want to achieve?
To raise the world to God in deathless Light,
To bring God down to the world on earth we came,
To change the earthly life to life divine.
(p.692)
28
Sri Aurobindo has said that his yoga has three main objectives one: to
enable the aspiring sadhak to rise to the highest level of consciousness,
which he has called the supramental consciousness, and to bring it down to
earth; two: under this power, under this influence to transform all the parts
of our being, the mind, the life and the body so that they can function as
perfect instruments of a perfect soul. Transformation of life and the
manifestation of the Divine in terrestrial life is thus the second objective.
And third, this is not an individual salvation. But to use this tremendous
new consciousness to change the whole of humanity gradually and slowly
so that the entire nature participates in this new birth. So bring down the
consciousness, the supreme consciousness called the supramental consciousness,
change life, mind and body, give to each one of them the perfection that is latent
in them; and three, take the whole of humanity with you.
Savitri says:
I sacrifice not earth to happier worlds.
(p.692)
This goes on and we do not have the time to go through all the details.
Finally this Being of Light says to Savitri, If you want to influence the
earth, if you want to change the destiny of the earth, you cannot do it through
parliaments, you cannot do it through financial institutions, you cannot do
it through revolutions. What you have to do is to rise to a status of the spirit
where no world exists, rise to the highest spiritual consciousness and from
there, impress your will on this world.
And at that moment everything disappears, including this Being of Light.
All forms dissolve and Savitri finds herself on top of this entire creation,
where there is nothing, no creation yet, it is a kind of blank slate, and at that
time, this moment, whatever Savitri asks for will be given to her.
The God of Death became for a while a Being of Light. Now even he is
dissolved. What she hears is a disembodied Voice and this Voice gives Savitri
four chances to ask for whatever she wants. Each time, it says:
Choose, spirit, thy supreme choice not given again;
(p. 696)
29
And each time the Voice also suggests the choice she is expected to make.
The choices suggested are different forms of cessation from being, different
forms of Nirvana.
In a happy vast sublime cessation know, An immense extinction in eternity,
I am offering you an immense extinction in eternity.
Felicity of the extinguished flame,
You know nirvana is basically a flame that is extinguished, Felicity of the
extinguished flame, then:
Last sinking of a wave in a boundless sea,
(p.696)
Each individual being is a wave that rises on a sea and when the wave merges
back with the sea, you are one with the sea, there is no wave left any more, your
individuality is extinguished. In other words, he is offering her escape, extinction:
nirvana is ready, just ask for it. But what Savitri asks for in reply is :
Thy peace, O Lord, a boon within to keep
Amid the roar and ruin of wild Time
For the magnificent soul of man on earth.
She does not give up, she answers, If you want to give me anything, give it
for the magnificent soul of man on earth. A second time, similarly he says:
Wide open are the ineffable gates in front.
My spirit leans down to break the knot of earth,
I will destroy everything, all forms, and make sure that you have nothing
but peace and bliss. At that moment, and each time such an offer is made,
the poet beautifully describes how Savitri hears a cry that is coming up
from the earth :
30
32
I sent you down, a dual power. Many of the recent writers on Sri
Aurobindo and the Mother have emphasized that they have been a dual
Avatar. This has never happened before. An Avatar has come and after
he has finished his task another Avatar has come. This time two Avatars
had come together. It is because the work undertaken this time is of
great importance, and is a very complex one. As Sri Aurobindo himself
has said, the ascent from the monkey or the ape to man was not as steep
as the ascent that man is now set to make from man to Superman. So a
lot of things had to be done at the same time; and, as you know, the
work that Sri Aurobindo did and the Mother did, had never been
attempted before. The great tapasya they performed right after the Siddhi
Day, of twenty-fourth November 1926, until he left his body at the end
of 1950, that is, for 24 years, has remained a mystery. Sri Aurobindo
refused to revise some of the great books that needed to be re-written,
like The Synthesis of Yoga and so on, On Rebirth and other essays, saying
he had no time. What was Sri Aurobindo doing? If you want to see what
Sri Aurobindo was doing, you have to go to Aswapatis yoga and see
how he was busy, digging in a filth of horror and mire: the entire work
that he did in the Inconscient, all that cleansing of the Augean stables.
Even after doing all this, he was not satisfied. He decided, I will give
this body to ensure that the descent of the Supramental Consciousness
is hastened and he offered his physical body for that great purpose on
the 5th of December 1950. His body got shattered in that attempt, but
in 1956, as the Mother has announced it, the Supramental Consciousness
has come down.
So here in Savitri there is a description of what kind of a consciousness it is,
what kind of a perfection that world will be, and it is also predicted that:
The incarnate dual Power shall open Gods door,
Eternal supermind touch earthly Time
(p. 705)
The incarnate dual Power will together work and shall open Gods door.
Finally, I would like to relate this to the great statement that the Mother
made announcing the descent of the Supramental Consciousness in earth.
33
This is not the conclusion of the Canto. There follows a short passage
describing Savitri after her great triumph, descending from that high plane
back to the earth and that is described in the last two pages.
Now before I conclude, there is a letter which I think I should share, that I
would like to read to you, because this is not as well known as some of the
other things. Often people talk about the Supramental Consciousness as if it
were something dull, uninteresting, as if they were saying, I do not know
why Sri Aurobindo wants this Supramental Consciousness it does not seem
to be something very exciting or inspiring You know that for Indians
anything spiritual is a dull thing we have made spirituality the dullest
possible thing, because we have always talked about it in negative terms.
Here Sri Aurobindo, in response to a letter, whose letter I do not know,
writes something which I think all of us should make a copy of and place in
a prominent place in our homes or where we are likely to see it again and
again, for it is a very inspiring message about the Supramental, where he is
saying that the touch of heaven does not cancel the earth but fulfils it. He
says:
The supramental is not grand, aloof, cold and austere; it is
not something opposed to or inconsistent with a full vital
and physical manifestation; on the contrary, it carries in it
the only possibility of the full fulfilment of the vital force
and the physical life on earth. It is because it is so, because
it was so revealed to me and for no other reason that I have
followed after it and persevered till I came into contact
with it and was able to draw some power of it and its
influence. I am concerned with the earth, not with worlds
beyond for their own sake; it is a terrestrial realisation
35
Well, we have come to the end of the time available to us, so let us salute
the great poet and conclude here for now.
37
38
This experience condenses itself to become the seed of the New Creation:
This knowledge now was made a cosmos seed:
This seed was cased in the safety of the Light,
It needed not a sheath of Ignorance.
Unlike all the other creations so far, all the successive stages of evolution,
all the new worlds each greater than the other, this one is unique, unique in
that this seed is encased in the safety of Light and does not need the covering
of division, of ignorance.
It is this which makes the new age, the new creation to come now, so
special. It is founded on a consciousness of unity, on a consciousness which
is beyond the taint of ignorance, a consciousness of Truth which reaches out
and embraces all creation.
A Bliss, a Light, a Power, a flame-white Love
Caught all into a sole immense embrace;
This is the foundation, the fundamental characteristic of the new creation,
the seed that has been created.
Then from the trance of that tremendous clasp
And from the throbbings of that single Heart
And from the naked Spirits victory
A new and marvellous creation rose.
And what happens when it rises?
Incalculable outflowing infinitudes
Laughing out an unmeasured happiness
Lived their innumerable unity;
41
42
Of course it is difficult for us to conceive of this state, and yet the mantric
power of Sri Aurobindos description puts us in tune with that consciousness.
In this creation, the surface forms, so far separated from their essential
truth, are bridged.
Appearance looked back to its hidden truth
And made of difference oneness smiling play;
(p. 324)
Even in the outer contact of the senses, there is the constant touch of the
soul reaching out to the soul, increasing its intensity, no more dividing.
The Spirits white neutrality became
A playground of miracles, a rendezvous
For the secret powers of a mystic Timelessness:
It made of Space a marvel house of God,
(p. 326)
All the cosmic powers so far hidden in their own worlds, high above in their
heavens, now become manifest and play here in this physical universe, which
is now a playground of their miracles, a marvel house of Gods play.
There Mind, a splendid sun of visions rays,
Shaped substance by the glory of its thoughts
And moved amidst the grandeur of its dreams.
(p. 327)
In the present world there is a constant conflict between the minds conception
and the material natures response, but in this new creation whatever the
mind conceives, the substance shapes itself to spontaneously.
Some glimpses of what this means, Mother has given us in various talks.
She has said that the supramentalised body itself will be so plastic, its form
so supple, that the present laws of rigidity, division, decay would all cease
to exist and instead matter would spontaneously mould itself to reflect the
moods of the soul, the thoughts, the intentions of the divinity within. The
body itself, if we take this description a step further, would be so plastic that
it could change form at will.
There was no gulf between the thought and fact,
Ever they replied like bird to calling bird;
44
And what happens to the whole of the universe when this transition is
complete?
An architect hewing out self s living rock,
Phenomenon built Realitys summer-house
On the beaches of the sea of Infinity.
(p. 329)
45
This other world is seen like a substance that is flickering, pale, shadowlike,
so unreal, so flimsy when seen from the Reality of the new world. This old
world is seen to be based on two vast negations. What are the negations of
the old world in which we still live? The first negation:
A world that knows not its inhabiting Self
Labours to find its cause and need to be;
And the second negation:
46
The deep gulf between spirit and the world is the characteristic of the old
world. The surface world does not know the spirit which is hiding, living
behind the appearance, and is constantly struggling to find its cause. And on
the other side, the other negation is the spirit, which is ignorant of the world
it has made: it is caught, trapped in matter, ridiculed by life and constantly
struggling to emerge and be free.
These two contradictions make the old world the conflict, confusion and
chaos that it is. But seen from the new world, which is so real, so tangible,
so beautiful, the old worlds forms are vague, insubstantial. Yet, though the
two are tied, there is a conflict that takes place. There is a reason why the
old world is still caught in the grip of darkness and that reason he touches
upon. The poet says:
This darkness hides our nobler destiny.
A chrysalis of a great and glorious truth,
It stifles the winged marvel in its sheath
Lest from the prison of Matter it escape
And, wasting its beauty on the formless Vast,
Merged into the Unknowables mystery,
Leave unfulfilled the worlds miraculous fate.
(p. 330)
substance of Matter. That is why the struggle has to be so great. The greater
the struggle, the greater the glory of the final achievement. So this is the
justification for the darkness hiding the nobler destiny.
As yet thought only some high spirits dream
Or a vexed illusion in mans toiling mind,
A new creation from the old shall rise,
It will happen, it is a promise he gives us. And how will it take place?
A Knowledge inarticulate find speech,
Beauty suppressed burst into paradise bloom,
Pleasure and pain dive into absolute bliss.
The first step is that a Knowledge inarticulate finds speech. In fact it is that
Knowledge which has found speech in this great mystic poetry of Savitri
and in Sri Aurobindos other revelatory writings. A Knowledge inarticulate
has found speech.
The beauty suppressed behind matter is still preparing, pushing its way
towards the surface. Some glimpses of it we have in our awakened moments,
even in the details of our material circumstances. The thing which strikes
people the most when they enter the Ashram, the first thing which strikes
them is, Oh, it is such a beautiful place! Of course their senses dwell on
the flowers and the forms which the mind needs to recognise that beauty,
but they sense that beauty behind the form. The very first forms that Auroville
threw up from the desert sands, manifested the beauty of nature, of trees, of
flowers, before all else began to grow. The suppressed Beauty of the future
is still preparing to burst out from behind the appearance.
And the third step: Pleasure and pain dive into absolute bliss. Perhaps
that still seems far away, but Sri Aurobindo has promised it to us a certainty.
He says A new creation from the old shall rise. But for the moment it
seems so far away. Echoing our sentiments he tells us:
But now all seemed a vainly teeming vast
Upheld by a deluded Energy
(p. 330)
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Such a gulf there is when the old world is seen from the new world. The
old creation does not give in easily, the transition is not smooth. Sri
Aurobindo observes that as the transition takes place, everything in the
old resists the change. Cynicism is one of the first results, when the
forms of the old world, while resisting change, find themselves incapable.
Incapable not only of resisting the change, but incapable of continuing
to rule the world as they have done before. And suddenly all those
principles, philosophies, structures, on which humanity has stood firmly
for centuries, on which humanity has built its progressive steps of
evolution, all of these now suddenly seem futile, incapable of continuing
their domination, incapable of making the transition. And a tremendous
wave of cynicism surges throughout the world. This too he has
described:
Ideals, ethics, systems had no base
And soon collapsed or without sanction lived;
- the present circumstances:
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The transition is very painful. And because the old resists so intensely, at
some point the help comes from above. And the help comes to aid the
destruction of the old. From our human perspective, we may complain, Why
this chaos, why this suffering and destruction? But it is so that we may free
ourselves from the old, preparing for the new. And that is described here,
Shiva in his dance of Tandava, at the end of a yuga destroys all that resists
from the past.
A giant dance of Shiva tore the past;
There was a thunder as of worlds that fall;
Earth was oerrun with fire and the roar of Death
Clamouring to slay a world his hunger had made;
When worlds fall, there is a thunder and there is fire and the roar of Death.
There was a clangour of Destructions wings:
The Titans battle-cry was in my ears,
Alarm and rumour shook the armoured Night.
(p. 342)
The Titans battle-cry, because the Titan knows that its end is to be soon.
With the coming of the consciousness of unity, it will no longer have a place
on the earth and the asura puts up its final fight of resistance, the final assault
and battle-cry.
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This is the Avatar who comes to save the world. If he comes to save the
world certainly nothing in the world is there to aid him. He has to come with
the power necessary to carry on in spite of everything. That is why he comes
invincible, his will is immobile against the worlds blows and he moves
calm and sure carrying that power, the certainty of accomplishment. He
does not need the aid of inferior gods either.
In the history of the development of Sri Aurobindos Yoga, there was a
very interesting phase in the late twenties when the Mother had created an
overmental creation, when the gods of the overmind were involved in the
task. And as you know Sri Aurobindo observed that it would create a great
religion but this was not what we wanted - and Mother dissolved that
overmental creation, It is a longer and harder way to go directly to the
supramental creation without the aid of the overmental gods, and yet that is
the way he chose.
That is why, even though we may today find around us attempts to
bring in religious forms, they will not succeed - because of this decision
that Sri Aurobindo took. Every attempt to give a religious turn to Sri
Aurobindos Yoga or to his revelation will fizzle out after a while
on its own, because the truth that he brings down is greater than the
overmind.
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This was the great burden that Sri Aurobindo took upon himself, the fight at
the very foundations of the inconscience, which alone would make it possible
for the new creation to manifest.
Notice that this passage begins with the future tense: One yet may come
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(p.449), and then it takes on a past tense, very smoothly, as if that One
is already here: He has broken into the inconscient depths, He has learned
the inconscients working and its law . So this great world-redeemer is
already here.
The Mother makes a reference to the battle which took place at the depths
of the inconscient. I would just like to read out one portion. In one of her
talks she casually mentions this. She says:
There was a terrible fight with the inconscient, for as I saw
that the receptivity was not what it ought to be, I put the
responsibility for it on the inconscient and it was there that
I tried to give battle. I dont say that this had no result, but
between the result obtained and the result hoped for, there
was a great difference.
That battle went on for years but eventually
Into the eternal Light he shall emerge
On borders of the meeting of all worlds;
(p. 450)
He is still working, his task is still unfinished, the battle is still continuing,
but he has to share the worlds pain in order to save the world. It is not an
easy task, which he can achieve within himself; if he has to save the world,
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He who would save the world must be one with the world,
All suffering things contain in his hearts space
And bear the grief and joy of all that lives.
His soul must be wider than the universe
And feel eternity as its very stuff,
(p. 537)
Having taken this burden upon himself, Sri Aurobindo has paved the way
for the new world, for the new creation to come. We enjoy its fruits, the
fruits of his efforts. Unfortunately we still do not offer the support necessary
55
the Ashram, how strict they were! Of course she just justifies the dilution
because, she says:
We were too much outside life, many problems did not occur,
which when the full manifestation is wanted would suddenly
appear. But we have taken up the problems a little too soon,
many difficulties are overcome but it becomes more
complicated and perhaps in the present conditions with such
a large number of elements which dont have the least idea
of the purpose for which they are here, it asks much more
effort from the disciples than before.These are the
circumstances in which we are today. But then you see, she
says, but then you see, with this invasion one cant do
sadhana for little chits of 3 or 4 or 5, you understand. All I
can do is put the consciousness upon them and try to see
that they grow up in the best possible conditions. So this
has an advantage, it is that instead of being so totally and
passively dependent, each one must make his own little
effort, and truly speaking this is excellent.
She tells us how we have to prepare ourselves, that little step we need to
take: to make a first effort to find out why we are here, to find our psychic,
to find our purpose. And if enough of us can make that small effort, the
supporting circumstances will gradually be created for their task to be
completed. If all the effort they have made, if all the burden they have taken
upon themselves is to be justified, this is the least that we can do: to offer
them support.
In the transition into the new world, so close and yet so far, there are of
course representatives from the new world who enter the old. Their task is
to prepare these focal points of light through which the new world will
creep in secretly and establish its first outposts and create a wider receptive
environment.
A few years ago, one of my students spoke to me, a young child of 10.
He said, Why is this world like this? Where I come from it is so beautiful,
so wonderful, but why are things here like this? I feel as if I dont belong
57
here, what am I doing here? I cant bear it, I feel this disturbance in my
heart, what should I do?
So I tried to explain to the child. His mind was not yet formed, but
with the few words which I could put across I said. You know there is
a new world which is trying to manifest, and some of us belong to that
world and we have come here into this old world so that in our lives we
may be able to create one small space in which something of that new
world can manifest. We are, so to say, the secret agents of the new world
who have sneaked in very quietly, doing our task secretly and preparing
its invasion into the old world. So you feel this gap. But you have come
for this, you have come to make possible the bridging of these two.
The child replied I understand what you say, but I dont understand
it.
These forerunners also follow in the wake of the world-redeemer, and
this Aswapati sees:
I saw the Omnipotents flaming pioneers
Over the heavenly verge which turns towards life
Come crowding down the amber stairs of birth;
Forerunners of a divine multitude,
Out of the paths of the morning star they came
Into the little room of mortal life.
(p. 343)
From the realm in which they live, this little world is like a small room, so
congested, so crowded, so limited, while they come from the paths of the
morning star. The morning star that rises is a promise of the dawn to come.
When Venus is seen on the horizon, the sun has not yet risen; but it is a
promise that the sun is just going to follow. So it is in that midpoint between
the two ages, the twilight zone, in which the morning star is seen, it is a
promise.
I saw them cross the twilight of an age,
The old age is not yet ended, the new not yet begun.
I saw them cross the twilight of an age,
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The Mother gave certain dates, as you know, certain years when batches
of children came, as she said: special children who have come for my
work. On many occasions she referred to the new children coming.
Now we can all see this in our own environments that children today
are much more conscious, much more awake then we were at their age.
Mother identifies two characteristics of these children. She says that
first of all they find it very difficult to accept authority, they do not
accept authority for the sake of authority, often they are rebellious. The
second characteristic is that they know exactly what they want. After
all the explanations you may give them, they know what they want and
they will do what they want.
In the early stages of the Ashram school, many teachers would complain
to the Mother about some children, referring to them as problem children. I
think we still do that, many of us as teachers: So and so is a problem
child. Mothers response was:
There are no problem children, they are the children of the
future and these are the teachers of the past, they do not
know how to bring up the children of the future.
We have to learn, we have to learn from them, and there is much that we
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How can we help the transition? How can we become focal points of
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the new world? How can we cooperate with the great effort that the
world-redeemers are already working on? The Mother gives us the
starting point: start by asking yourself why you are here, find your
psychic. But then as the movement proceeds, we have to become
conscious instruments of that new consciousness, of the new world
waiting to be born still battling against the past that opposes. And the
easiest way to become a conscious instrument, a vessel of that
consciousness, a vehicle of its force, is to open ourselves to it, open the
doors and windows of our house, instead of complaining of the darkness
that exists within, open the gates and the consciousness is waiting, it
is waiting to enter and take charge. We should open ourselves to that
consciousness, offer ourselves with love.
Since the Mother herself embodies that consciousness, our love for
her can become the most powerful link, the easiest gateway of our entry
into the new consciousness. But it is not enough simply to love her and
aspire for that consciousness, one also has to remove all that exists of
the old world within us and that is not an easy task. To consciously tear
out all our rigidities, all our fixed ideas, all the habitual movements of
our thoughts and feelings and behaviour, is not an easy task. But by
clinging to those past habits we lose the chance to move forward.
In a beautiful passage, Sri Aurobindo leads us into the preparation
necessary to tear out the old world, to open ourselves to the new, and give
ourselves entirely to the divine Mother in love and adoration.
All that denies must be torn out and slain
And crushed the many longings for whose sake
We lose the One for whom our lives were made.
Now other claims had hushed in him their cry:
Only he longed to draw her presence and power
Into his heart and mind and breathing frame;
Only he yearned to call for ever down
Her healing touch of love and truth and joy
Into the darkness of the suffering world.
His soul was freed and given to her alone.
(p. 316)
This is the programme before us, if we are to become points of light through
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which the new world, the new creation will manifest. Reading it once again
let us meditate for a few minutes, drawing ourselves into that state, offering
ourselves to her alone, opening ourselves and our lives to become an
instrument for the new worlds entry into the old.
All that denies must be torn out and slain
And crushed the many longings for whose sake
We lose the One for whom our lives were made.
Now other claims had hushed in him their cry:
Only he longed to draw her presence and power
Into his heart and mind and breathing frame;
Only he yearned to call for ever down
Her healing touch of love and truth and joy
Into the darkness of the suffering world.
His soul was freed and given to her alone.
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2002
Sweet Mother
In this 125th anniversary year of Your incarnation on earth, we remember
all that You have done for us, how You have dedicated Yourself exclusively
to hastening the rule of Divine Love in this world.
In deep gratitude we bow at Your Lotus Feet and re-dedicate ourselves
to live and work for the realisation of Your Vision. Consecrating ourselves
again as willing servitors of the Divine Consciousness and Truth, we pray
that throughout this year all our thoughts, words and actions may bring
us closer to You and make us more and more truly Your faithful children,
united in Your Love and Light.
This is also the case with the Reading Room. Already the resources of Savitri
Bhavan are being called upon by researchers and translators in several
countries, and it is gaining recognition as a Deposit Library, where copies
of translations, theses and studies relating to Savitri (whether as published
books or as works in progress in ms. form) are being kept. And in order to
accommodate all the various editions of Sri Aurobindo's and the Mother's
works, translations and studies of them, as well as essential background
materials in various languages, a well-equipped and professionally-staffed
Library is seen as a high priority. The present space of about 20 sq.m. is just
enough for five or six bookcases, and a few chairs - there is no working or
storage space for a librarian.
Moreover, as reported in earlier issues of Invocation, Savitri Bhavan has
been honoured by the trust of Huta, the Gujarati sadhika with whom the
Mother worked from 1961 to 1970 on a project of making Savitri more
accessible through paintings and explanations. In June 2001 the entire set
of 468 oil paintings illustrating the whole of Savitri, entitled by the Mother
Meditations on Savitri, was entrusted to our care, along with facsimiles
of the Mothers original sketches, written instructions and comments, copies
of her recorded recitations of the selected passages, and of her recorded
explanations of Savitri. This is a unique treasure, which will be a goldmine
of insight to future scholars seeking to gain a deeper understanding of Sri
Aurobindos vision. To house and display this priceless collection under
secure and state of the art conditions, as well as providing the necessary
curatorial and research facilities, is also a high priority.
Over the past twelve months, with the help of our architect Helmut, the
team has completed a full 5-year Development Plan, including construction
drawings and estimates for the entire proposed complex, and budgets for
expanding equipment and activities requirements, amounting in total to
almost Rs. 5 crore.
This Development Plan was prepared in the context of a proposal submitted
by SAIIER to the Ministry of Human Resources Development G.O.I. for
further development of its educational activities, including a large range
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2002
Objectives:
completion of the main complex plus 12-room hostel in 4 phases :
a) core building including art gallery
b) hostel
c) landscaping of the Savitri Park
d) library and conference hall
equipping the new facilities
corresponding stepwise expansion of activities and staff
Background
The Savitri Bhavan project started in 1995, with a dream that there should
be a place in Auroville where all possible materials for the enhancement of
understanding and appreciation of Sri Aurobindos revelatory epic Savitri
could be gathered and made available to all in a suitable atmosphere, to
evoke the transforming presence and power of Savitri - the Truth that has
come from the Sun. This presence and the blessings of the Mother and Sri
Aurobindo were powerfully invoked by Nirodbaran, Sri Aurobindos scribe
in the later stages of his composition of Savitri, when he laid the foundation
stone for the project on November 24 1996.
From that time onwards regular activities were held on the site, at first
under the trees, and later in a temporary thatched shelter : the Savitri Study
Circle every Sunday morning, as well as inspiring talks by invited guest
speakers. Publication of the quarterly journal Invocation was also initiated.
Fundraising efforts in the context of Sri Aurobindos 125th Birth
Anniversary celebrations made it possible to start construction of a first
permanent building in December 1998. This was inaugurated by Nirodbaran
on August 8, 1999 and comprises a multipurpose hall, a reading-room and a
storage-cum-working area.
Over the last three years this first phase building has provided a base for
a rapidly expanding programme of activities. Now in the Mothers 125th
Birth Anniversary Year there is felt an urgent need to move forward towards
manifesting the rest of the Savitri Bhavan complex.
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The Need
The completion of the complex has been envisaged in four steps
corresponding to a clear priority of needs :
Art Gallery and additional working areas - The Core Building
The very first priority is to provide the Art Gallery where all the precious
Savitri paintings prepared by Huta under the direct guidance of the Mother
can be on permanent display in ideal conditions. Along with this, the next
stage of implementation also includes a reception and administrative area,
some study rooms, and space where the growing Library can be temporarily
accommodated, the audio-visual studio, and the outdoor stage, as well as
technical and storage rooms.
Area : 1086 sq.m.; Estimated Cost :
Construction - Rs. 75 lakh; Equipment Rs. 40 lakh; Estimated Construction
time : 2 years
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The Hostel
The next priority would be to provide a place where simple boarding and
lodging in an appropriate atmosphere can be offered to people connected
with the work of Savitri Bhavan, whether as permanent staff, visiting teachers,
researchers or students, or as temporary volunteers. This stage would provide
seven single rooms and two bigger ones, plus a small apartment for a manager,
utilities, and a kitchen and dining room. Area : 570 sq.m.; Estimated Cost :
Construction Rs. 38 lakh; Equipment Rs. 15 lakh ; Estimated
Construction time: 1 year:
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Invitation
We invite all our readers, and everyone who
feels the value of establishing this Home of
Savitri, to make this 125th Anniversary
Year of the Mother the occasion to pledge
their on-going support to the realisation of
this Dream. Would it not be wonderful to
offer her the laying of the foundation stone
of the Core Building on her 125th Birthday
- February 21st, 2003? With the aim of
completing the entire complex in time for
her 130th Birthday, February 21, 2008?
Please consider in what way you could help
the Dream of Savitri Bhavan to become a
reality whether by a lump-sum donation,
or by commitment to a regular monthly or
yearly amount.
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Announcement
The Ascent of Sight
in Sri Aurobindos Savitri
by
Jugal Kishore Mukherjee
Published by the Sri Aurobindo International Centre of Education,
Sri Aurobindo Ashram, Pondicherry September 2001
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Savitri
is a Mantra
for the transformation
of the world
The Mother